Islamic Virtues Research Articles

A Reclassification of al-Ījī’s Akhlāq al-ʿAḍudiyya into a Model of Traditional Islamic Virtues (TIV)

While psychologists have only recently become extensively interested in character development and virtue acquisition, such an interest has existed for centuries among Muslim scholars. Islamic scholars have created many typologies and classifications of the virtues building upon the tradition they inherited from the ancient Greeks. Among the most notable works in this genre is the treatise most famously known as al-akhlāq al-ʿaḍudiyyah, written by the 14th century scholar ʿAḍud al-Dīn al-Ījī (d. 756 AH/1355 CE), which provided a comprehensive yet concise manual of the Islamic virtues that synthesized the previous work of Islamic philosophers situated within Islamic scripture. This paper provides a revised classification of the Islamic virtues by adjusting al-Ījī’s classification of virtues in his al-akhlāq al-ʿaḍudiyyah. This revised classification of virtues, referred to as Traditional Islamic Virtues (TIV), adopts the four cardinal virtues of wisdom, temperance, valor, and justice, with the addition of spirituality as an independent chief virtue with accompanying sub-virtues. TIV provides an aggregation of many of the sub-virtues enlisted by al-Ījī due to the degree of overlap between them. TIV also makes minor linguistic revisions and adds a few new sub-virtues. The definitions of each of the TIV sub-virtues are constructed by drawing upon numerous sources in the Islamic tradition while still relying mostly on al-Ījī’s classification. The process of aggregation and revision has produced five cardinal TIV virtues with 31 sub-virtues. This paper further demonstrates that a review and integration of the Islamic tradition into mainstream psychological discourses can greatly enrich the holistic practice of clinical and community psychology.

‘You Just Have to Wait’: Bureaucratic Offerings and Spiritual Repertoires of Waiting in Postcolonial Paris

ABSTRACT Egyptian migrant mothers living in Paris often advice one another that they ‘just have to wait’ and practice ‘patience’ as they navigate French migration and welfare bureaucracies. These exhortations bring into view agentive modes of inhabiting bureaucratic waiting. This paper examines the ways in which Egyptian-background working-class mothers in Paris shape their position as ‘patients of the state’. Based on informally shared understandings of waited time as the central currency to French bureaucracy’s hidden logic, these mothers engage with their time-spent-in-waiting as something that can be offered to the bureaucratic system in exchange for a possible resolution. They also draw on religious repertoires of patience and acceptance as gendered Islamic virtues, endowing bureaucratic challenges and enforced waiting with divine significance. Migration bureaucracy thus is converted into a domain of spiritual practice.

Proposing an Islamic virtue ethics beyond the situationist debates

ABSTRACT I begin the first part by showing how situationism should make us question traditional understandings of virtues as intrinsic dispositions. I concentrate specifically on situationist experiments related to mood. I then introduce Islamic virtue ethics and the dawa movement. In parts two and three I examine ethnography of the dawa movement to explore how they deal with worries about the influence of mood on their virtue. In part two I show how they train their habits in very traditional virtue ethics ways in order to be more resilient when faced with virtue-diminishing affective situations. In part three I show how the situation, rather than hindering practitioners, is recruited into helping these women achieve piety. I conclude, in part four, by showing the dawa movement's creative use of the Islamic veil as a way to help these women deal with the objection that one cannot avoid all bad situations. Going beyond social psychological experiments, I examine two methodological sources not found in situationist debates. First, I argue for ethnography as an empirical method through which to study virtue. I draw on ethnography of the Islamic women's dawa movement. Secondly, the work in the philosophy of mind on ‘affective scaffolding’.

Bridging the Divine: The Construction of Sufism Thought by Akang Arfan Abdullah Syafi'i

This study examines the influence of Akang Arfan Abdullah Syafi'i's interpretation of Sufism within the Judatul Uqba Pesantren in Sukabumi, West Java. The research focuses on how Syafi'i's Sufism has resonated with and attracted a significant following among the local community, encouraging them to engage deeply with Sufi practices in their daily lives. This phenomenon is evidenced by the extensive participation in Sufi recitations and the growth of the Yā Wakῑl congregation across Indonesia. Employing a qualitative descriptive methodology, the study gathers data through observation, interviews, and documentary analysis. Central to Syafi'i's teaching is the concept of 'wushūl'—a spiritual connection to Allah SWT, facilitated through 'dzikr' (remembrance of Allah) and acts of charity. These practices are seen as dual pathways: 'dzikr' connects an individual to Allah (habl min Allah), while charity fosters interpersonal bonds (habl min an-Nās). The balance between these spiritual and social dimensions is posited as crucial for the cultivation of Islamic virtues and the attainment of the 'insān kāmil' or the perfect human being.

The Eudaimonist Ethics of al-Fārābī and Avicenna by Janne Mattila

Reviewed by: The Eudaimonist Ethics of al-Fārābī and Avicenna by Janne Mattila Jari Kaukua MATTILA, Janne. The Eudaimonist Ethics of al-Fārābī and Avicenna. Leiden: Brill, 2022. vii + 247 pp. Cloth, €104.94 Scholarship on Islamic virtue ethics is surprisingly scarce; indeed, Janne Mattila's book is the first systematic study of the ethics of Abū Naṣr al-Fārābī (d. 950/1 CE) and Abū ʿAlī ibn Sīnā, or Avicenna (d. 1037), two figures central to the formative period of Islamic philosophy. The book makes three substantive claims: (1) Fārābī and Avicenna did have a consistent ethical theory; (2) their ethics was not straightforwardly derivative of ancient philosophy, but instead, both developed a complex ethical theory that combined ancient Greek and Islamic elements within the framework of their respective philosophical systems; and (3) their ethics was inseparable from their psychology, cosmology, and metaphysics. Arabic thinkers worked from a collection of ancient material that was loaded with an internal tension between an intellectualist conception of the human good, conveyed especially through Neoplatonic texts, and a more practically oriented one found in Plato's Republic and Aristotle's Nicomachean Ethics. Mattila [End Page 555] shows that Fārābī and Avicenna achieved a systematic resolution of this tension. The first of the book's two parts presents a sustained argument for Fārābī's and Avicenna's eudaimonism, or the view that happiness is the ultimate objective of human life. They both endorsed a thick concept of happiness that identifies it with intellectual contemplation, grounding it in the ancient conception of the human essence: the activity distinctive of human being is the use of reason, and consequently, the best possible use of reason is the highest goal and the most pleasurable kind of activity any human being can engage in. Although Fārābī and Avicenna were developing ideas familiar from the Nicomachean Ethics, the systematic underpinnings were found in the late ancient amalgam of Aristotelian psychology, cosmology, and metaphysics with the Neoplatonist theory of emanation. Importantly, though, Mattila shows that neither followed the Neoplatonists in holding that there is a goal superior to reason and intellection. For Fārābī and Avicenna, the universe is intelligible through and through, and the contemplation we should strive for has the objects of complete scientific knowledge as its object. In the second part of the book, Mattila turns to investigate the tension in Fārābī's and Avicenna's metaethics. Although they both conceived happiness as an exclusively intellectual affair, they also endorsed Aristotle's virtue ethics. The question now is, why should we care about cultivating virtues, if our only goal is the acquisition of knowledge? Of course, the tension is familiar from Aristotle himself, who in the Nicomachean Ethics seems to endorse both an inclusive understanding of happiness as consisting of all the virtues, and an exclusive, intellectualist understanding. Late ancient Neoplatonists resolved the tension by making the virtues necessary conditions for the acquisition of knowledge: a life devoted to learning is impossible unless one is properly disposed to tame one's own body and its desires. Mattila shows that both Fārābī and Avicenna were heirs to the Neoplatonic move, but he also argues that there is an interesting difference between the two: Where Fārābī subscribed to the theory of virtues presented in the Nicomachean Ethics, Avicenna was more Platonic in his conception of virtue as radical independence of the body. In chapter 9, Mattila situates Fārābī and Avicenna in the metaethical debate between Islamic theologians. He shows that although both were realists about the general rational values that can be grounded in the human essence, they also manifested considerable antirealist tendencies. Both held that only the philosophical elite can grasp moral values by unaided reason, while others must simply follow their word and example. Mattila also tackles a problematic thought experiment, in which Avicenna seems to argue that moral values are radically relative to cultural context. He suggests that while this may be true for isolated moral norms, such as that lying is reprehensible, Avicenna was not a relativist about the goal...

Pakistani Teachers' Perceptions of Moral Education through Teaching of Islamic Studies: A Qualitative Study

This qualitative research explored the perspectives of Islamiat (religious education) teachers regarding moral values, teaching practices, and the challenges faced in moral education in the three main Pakistani education sectors, namely Madaris (religious seminaries), Public and Private schools. Individual semi-structured interviews were conducted with six secondary-level Islamiat teachers, two from each education sector. Findings revealed that all teachers believed Quran and Hadith to be the main sources of morality. They focused on imbibing moral development only through lectures, sparse questions-answer sessions, the narration of stories and examinations. Moreover, they did not advocate the Islamic virtues of peace, tolerance, and human rights. Also, they expressed negative views of other religions and Western social practices. Among the challenges, participants considered an unsupportive social environment and unsupervised internet access as challenges to moral development. Hence, the study recommends that Islamiat teachers should broaden their perspectives and use interactive and cooperative teaching strategies. Moreover, teachers should be provided professional training for the effective moral development of students through Islamic studies.

Islamic virtues and end-of-life decisions in clinical practice: A commentary on Mehrunisha Suleman, 'The Balancing of Virtues-Muslim Perspectives on End of Life Care: Empirical research analysing the perspectives of service users and providers'.

Islamic virtues and end-of-life decisions in clinical practice: A commentary on Mehrunisha Suleman, 'The Balancing of Virtues-Muslim Perspectives on End of Life Care: Empirical research analysing the perspectives of service users and providers'.

The Nomos of the Mosque: The Logic of Liberalism, Security, and the Islamic Tradition

This article attends to the relationship between protection, safety, and security in a Muslim American community and living and practicing an Islamic form of life under conditions of racial violence and surveillance. In the past decade, Muslim American communities have taken accountability for the security and safety of their communities and have solicited the counsel and assistance of law enforcement agencies that have surveilled and encroached on their communities since the 1990s and prior. Instead of critiquing these initiatives, the article examines the logic that encourages them and the curious convergences that emerge in the encounter between Islamic communities and law enforcement agencies in the United States. Where previously the language of security, safety, risks, and threats entailed police surveillance and counterterrorism protocols when it came to Muslims in the US, I consider how racialized Muslim Americans today embrace this language and its logic and, in turn, fundamentally transform the manner through which they exercise Islamic virtues.

Pious publicity, moral ambivalence and the making of religious authority in the Tablighi Jamaat in Pakistan

ABSTRACT Pakistani Tablighis, practitioners of the transnational Islamic piety movement, the Tablighi Jamaat, believe that Muslims have abandoned ‘religion’ (din) for ‘the world’ (dunya) and this has thrust the world into a state of moral chaos (fitna). The only way to draw Muslims to Islamic practice, they say, is through their own distinct, ritualized form of face-to-face preaching (dawat), which is the sacred means for spreading Islamic virtue because it is modelled on Prophetic example. In this article, I argue that dawat represents what Birgit Meyer has called a ‘sensational form’, an authorized set of practices and techniques for mediating a relationship to transcendental power and creating divine presence. But dawat is structured by an internal tension. On the one hand, dawat requires performing the Prophetic model in order to create a ‘direct’ relationship to God, but, on the other, creating a ‘connection’ between Muslims depends on incorporating new genres and mediums drawn from popular culture and mass media that stretch the boundaries of religion. This moral ambivalence, however, does not just lead to moral failure but instead is addressed through an emphasis on pious companionship (sohbat) and through submission to the authority of pious others. Moral ambivalence, therefore, becomes the generative ground for religious authority. The production and reproduction of religious authority in turn serves as the basis for incorporating novel forms of mediation in order to address diverse and changing social, political and economic contexts while retaining the aura of religious continuity.

Islamic Historical Figures Drama as A Tool in Promoting Islamic Virtues

Negative perception towards Islam is a controversial and highly debated issue in the world today but only minimal effort has been done to combat the misconception. While there are many issues that surround the Muslim ummah, the loss of “adab” due to the confusion of knowledge has been the main culprit in advancing moral collapse crisis across the globe. Perfection of character through “adab” is the main focus in Islamic philosophy. To rectifies the issue; the media need to be at the forefront of educating the community on the real face of Islam. Looking at the success of a few Islamic-theme-series particularly "Umar Al-Khattab" gives us hope in promoting the virtues and principles of Islam through Islamic historical dramas or movies especially in the context of Malaysia and Southeast Asia. Content analysis method was used to analyse “adab” from the Umar Al Khattab series. “Adab” or virtue is related to the teachings of Islam which by further understanding the virtues can be educational to the viewers. Bringing back the identity as a Muslim can be done at the core level by restoring faith in an individual by showcasing the influential individuals in Islam through dramas or films because media are powerful tools in changing people's opinion and way of thinking.

Conjuring the Caliphate: Race, Muslim Politics, and the Tribulation of Surveillance

ABSTRACT In light of the recent visibility of police violence, the American public has increasingly called for law enforcement reforms. What remains missing from these conversations is how reformist or counterinsurgency policing in the United States as developed during the domestic War on Terror depends on anti-Muslim racism and invokes the specter of a so-called “Islamist Caliphate.” This essay troubles racialized notions of the caliphate and narratives about Muslim youth radicalization by considering the relevance of the caliphate concept to Muslim Americans in the surveillance age. It examines how youth of color in Greater Los Angeles, CA, targeted by surveillance infrastructures, invoke stories from the Islamic past to reckon with their own tribulation under emergent regimes of antiterror policing. As such, it probes into how the emergent grammar of a caliphate of care enables ethico-political projects to create the time and space for Islamic virtue to thrive in Southern California.

Two Interpretive Postures and Two Kinds of Friendship in Mughal Commentaries on Sa‘dī's Gulistān

AbstractThis essay makes a case for the centrality of premodern Persian literary criticism to understanding Islamic virtue ethics as a world tradition of civility. It argues that this body of criticism took the form of two distinct if overlapping interpretive postures, the charismatic-allegorical and the humanist-philological, and that these two postures assumed and furthered two forms of friendship: a vertical form of Sufi hierarchy and a horizontal form of humanist-philological tutelage. Pointing to the centrality of both kinds of friendship to the urban settings in which Islamic virtue ethics has situated itself, it then sets forth how these presupposed models of friendship conditioned literary commentary by considering representative passages from three Mughal commentaries on Sa‘dī's canonical The Rose Garden of 1258. It closes by expanding on its opening remarks on the relations between metaliterary discourse and virtue, speculating on the ethical limits of this body of Persian literary criticism in relation to the modern practice of critique.

SamuelsAnnemarie. After the tsunami: disaster narratives and the remaking of everyday life in Aceh. xiv, 199 pp., map, illus., bibliogr. Honolulu: Univ. of Hawai‘i Press, 2019. £68.00 (cloth)StrasslerKaren. Demanding images: democracy, mediation, and the image‐event in Indonesia. 368 pp., illus., bibliogr. Durham, N.C.: Duke Univ. Press, 2020, £24.99 (paper)

SamuelsAnnemarie. After the tsunami: disaster narratives and the remaking of everyday life in Aceh. xiv, 199 pp., map, illus., bibliogr. Honolulu: Univ. of Hawai‘i Press, 2019. £68.00 (cloth)StrasslerKaren. Demanding images: democracy, mediation, and the image‐event in Indonesia. 368 pp., illus., bibliogr. Durham, N.C.: Duke Univ. Press, 2020, £24.99 (paper)

Gender Politics, Debility, and Violence

Gender Politics, Debility, and Violence Zainab Saleh (bio) books discussed in this essay Women of the Midan: The Untold Stories of Egypt’s Revolutionaries. By Sherine Hafez. Bloomington, IN: Indiana University Press, 2019. Sacrificial Limbs: Masculinity, Disability, and Political Violence in Turkey. By Salih Can Açiksöz. Oakland, CA: University of California Press, 2020. Politics of Rightful Killing: Civil Society, Gender, and Sexuality in Weblogistan. By Sima Shakhsari. Durham, NC: Duke University Press, 2020. The Right to Maim: Debility, Capacity, Disability. By Jasbir K. Puar. Durham, NC: Duke University Press, 2017. in her foundational work on piety, the late scholar Saba Mah-mood critiqued feminist theory for too often perceiving the subject as either constituted through subjugation or as a site of resistance to power.1 Her work examines how devout women in Egypt carved out pious selves by embodying the Islamic virtue of modesty. These women, she explains, drew ”an ineluctable relationship between the norm (modesty) and the bodily form it takes (the veil) such that the veiled body becomes the necessary means through which the virtue of modesty is both created and expressed” (23, emphasis in original). For Mahmood, the question is not whether a norm — modesty — was subverted or enacted, but how it is lived and inhabited. Aiming to move away from the binary of doing and undoing the subject, Mahmood is interested in the different modalities of moral-ethical action, which contribute to the constructions of certain [End Page 557] types of ”subjects whose political autonomy cannot be grasped without applying critical scrutiny to the precise form their embodied actions take.”2 However, Mahmood does not detail how neoliberal reforms or increased militarization of public spaces in Egypt have impacted the construction of pious subjectivity or the formation of gendered bodies. Her work focuses on the individual’s efforts to define a pious self. In the past two decades, scholars of the Middle East, influenced in part by interventions such as Mahmood’s, have begun to pay attention to questions of gender and embodiment in relation to broader political contexts. Lara Deeb and Jessica Winegar argue that this new literature approaches the body in relation to colonial, medical, and modern projects of subject formation and ethical engagement.3 Farha Ghannam and Sherine Hamdy, for example, approach embodiment and piety by situating Egyptian body politics within neoliberal reforms and the privatization of health care, staggering inequality, the management of toxic waste, and increased surveillance and police brutality. Hamdy explores the religious and medical debates over body integrity related to organ donation and brain death [End Page 558] through the lens of bioethics.4 Meanwhile, Ghannam employs Pierre Bourdieu’s notion of bodily hexis— that is, the ways that bodies reflect their socioeconomic positions — to show how men in Egypt embody a masculine self that is not individual but constructed by both men and women under evolving economic, social, political, and religious norms.5 Here, masculinity is embodied and materialized through different regimes of governmentality, including the family, the community, the school, the military, the state, and international organizations such as the International Monetary Fund. These works emphasize how the state — whether through neoliberal reforms, increased police brutality and surveillance, or failure to deal with toxic waste — shapes the body by producing it as a site of governance and violence. In The Right to Maim: Debility, Capacity, Disability, Jasbir Puar offers a new reading of the role of the state in shaping bodies through debility or through bodily injury and social exclusion engendered by political and economic realities. The state perceives bodies as sites of intervention in order to debilitate and govern them. Puar critiques disability studies, which often uses a universalistic human rights framing of the usefulness and uselessness of the body, for its failure to consider the specificity of location and the ways that bodies defy identities (xiv). Puar calls attention to how postcolonial studies, ethnic studies, and Indigenous studies have long examined the impacts of racism, colonialism, capitalism, and environmental degradation in producing disability and debility for certain populations. To Puar, connecting critical race theory and postcolonial studies with disability studies unveils the fact that while many bodies might not be labeled as disabled...

“Redha tu Ikhlas”: The Social–Textual Significance of Islamic Virtue in Malay Forced Marriage Narratives

What accounts for the endurance of forced marriage (kahwin paksa) narratives in Malaysian public culture? How does one explain the ways popular fascination with forced marriage relate to assumptions about heteronormative institutions and practices? In a society where most who enter into marriages do so based on individual choice, the enduring popularity of forced marriage as a melodramatic trope in fictional love stories suggests an ambivalence about modernity and egalitarianism. This ambivalence is further excavated by illuminating the intertextual engagement by readers, publishers and booksellers of Malay romantic fiction with a mediated discourse on intimacy and cultural practices. This article finds that forced marriage in the intimate publics of Malay romance is delivered as a kind of melodramatic mode, a storytelling strategy to solve practical problems of experience. Intertextual narratives of pain and struggle cast light on ‘redha’ (submission to God’s will) and ‘sabar’ (patience), emotional virtues that are mobilised during personal hardship and the challenge of maintaining successful marital relations. I argue that ‘redha’ and ‘sabar’ serve as important linchpins for the reproduction of heteronormative institutions and wifely obedience (taat). This article also demonstrates the ways texts are interwoven in the narratives about gender roles, intimacy, and marital success (or lack thereof) and how they relate to the modes of romantic melodrama.

THE DYNAMICS OF PESANTREN LEADERSHIP FROM THE DUTCH ETHICAL POLICY TO THE REFORMATION PERIODS

In its early periods, pesantren as a type of Islamic educational institution focused merely on religious teachings. Socio-political pressures and the need to carry out Islamic outreach have pushed kiai as pesantren leaders to negotiate their idealism according to the circumstances in different historical periods. Historical accounts from the Dutch colonial period to Indonesian independence show that kiai leadership becomes the decisive factor as well as the legitimation for pesantren to take certain actions during precarious situations. To examine the institutional development of pesantren in the post-reformation era, a recent ethnographic fieldwork has been carried out in three pesantren in Madura, Java, and Lombok. This paper discusses the development and transformation of pesantren as an institution from the Dutch Ethical Policy Period until today. It demonstrates pesantren’s involvement in anti-Western campaigns and trials of affiliation with oppositions in the colonial period. This paper shows how Islamic virtues remain the heart of pesantren education and examines how innovation in contemporary pesantren regarding pedagogies and values translated in seemingly non-religious areas is substantially based on religious values.

ممارسة القيادة الأخلاقية لدى قائدات مرحلة الطفولة المبکرة بمدينه الطائف في ضوء رؤية المملکة ٢٠٣٠

هدف الدراسة إلى التعرف على درجة ممارسة قائدات مرحلة الطفولة المبکرة للقيادة الأخلاقية بمدينة الطائف في ضوء رؤية 2030من حيث تعزيز القيم والهوية الوطنية، واعتمدت الدراسة على المنهج الوصفي التحليلي، واستخدمت الدراسة استبانه تم تطبيقها على عينة عشوائية من معلمات مرحلة الطفولة المبکرة، بلغ عددها(119) معلمة، وکانت أهم نتائج الدراسة: أن درجة ممارسة قائدات مرحلة الطفولة المبکرة للقيادة الأخلاقية لتعزيز القيم والهوية الوطنية للمعلمات بمدينة الطائف في ضوء رؤية 2030کانت بدرجة مرتفعة، کذلک لا توجد فروق ذات دلالة إحصائية في الدرجة الکلية حول ممارسة قائدات مرحلة الطفولة المبکرة للقيادة الأخلاقية لتعزيز القيم لدى المعلمات بمدينة الطائف في ضوء رؤية 2030 من وجهة نظر أفراد عينة الدراسة تعزى للمتغيرات التالية: المؤهل العلمي، وعدد سنوات الخبرة، وعدد الدورات التدريبية، بالإضافة الى انه لا توجد فروق ذات دلالة إحصائية في الدرجة الکلية حول ممارسة قائدات مرحلة الطفولة المبکرة للقيادة الأخلاقية لتعزيز الهوية الوطنية لدى المعلمات بمدينة الطائف في ضوء رؤية 2030 من وجهة نظر أفراد عينة الدراسة تعزى للمتغيرات التالية: المؤهل العلمي، وعدد سنوات الخبرة، بينما وجدت فروق ذات دلالة إحصائية تعزى لمتغير عدد الدورات التدريبية، وکانت أهم توصيات الدراسة التأکيد على استمرار ممارسة القيادة الاخلاقية لما لها من آثار إيجابية في تعزيز القيم والهوية الوطنية والفضائل الاسلامية حيث تعد ضرورة ملحة لکل قائد تربوي، تبني ثقافة تنظيمية تؤکد على القيم والأخلاقيات التي لا تستقيم مهنة التعليم إلا بها، العمل على تعزيز کفاءة وفاعلية أداء قائدات مرحلة الطفولة المبکرة لقيادة هذه المرحلة المهمة وفق رؤية المملکة 2030، ترسيخ ممارسات القيادة الاخلاقية لدى القيادات في إدارة التعليم من خلال اقتراح برنامج تدريبي قائم على القيادة الاخلاقية بأبعادها المختلفة. Abstract The aim of the study is to identify the degree to which early childhood leaders practice ethical leadership in Taif city in light of Vision 2030 in terms of promoting national values and identity. The study relied on the descriptive analytical approach. It used a questionnaire that was applied to a random sample of early childhood teachers, numbering (119) teachers. The most important results of the study were: The degree to which early childhood leaders practice moral leadership to promote the values and national identity of female teachers in Taif in light of vision 2030 was high. There are also no statistically significant differences in overall score on practice of early childhood leaders of moral leadership to enhance the values of female teachers in Taif in light of vision 2030,from the point of view of study sample, the following variables are attributed:Academic qualification, number of years of experience, and number of training courses, in addition to that there are no statistically significant differences in overall score regarding practice of early childhood leaders of moral leadership to enhance the national identity of female teachers in Taif in light of vision 2030, from the point of view of study sample, the following variables are attributed to: academic qualification, and number of years of experience, while there were statistically significant differences due to the variable of number of training courses. The most important recommendations of the study were to emphasize the continuation of exercise of moral leadership because of its positive effects in promoting national values and identity and Islamic virtues, as it is an urgent necessity for every educational leader, adopting an organizational culture that emphasizes the values and ethics in which the teaching profession is only valid. Working to enhance the efficiency and effectiveness the performance of early childhood leaders to lead this important stage in accordance with the Kingdom's vision 2030. Establishing ethical leadership practices among the leaders in education administration by proposing a training program based on ethical leadership in its various dimensions.

Reflections on Islamic values and the use of Arabo-Islamic vocabulary in the Wakoki of Maazou Dan Alalo

This paper proposes to reflect on the islamisation of Hausa poetry using the example of the wakoki (songs) of Maazou Dan Alalo. Maazou. Born between 1906 and 1910, at Kiyauka, Katsina in today’s Nigeria, he died on 29 November 2002. Though not a griot by birth, he became the bard of the chief of his village and later court griot to the Sultan of Damagram (Zinder). Islam, introduced in African milieus and in their cultural expressions, generated new religious and linguistic elements, while also producing novelties in their artistic and literary creativity and productions. One example, in the case of Zinder and of Dan Alalo’s wakoki, is the annexation of Islamic virtues in the praise songs of chiefs in Islamised African societies, in which political and religious time came to overlap. Islam was pressed into service to legitimise political rulers like the sultan. However, the sociocultural and political role of the griot took on a particular hue under colonial rule. Public amusement, panegyric of the great and wealthy took place in the overcast conditions of colonial occupation. In this context, Dan Alalo’s wakoki allow a close-up view of colonial history as lived experience, complete with of a range of inside insights on social dynamics, including changes in the power pyramid, strategies of adaptation and preservation of the elite, of the community, and of people’s dignity in particular. In this enterprise, the griot played – and was aware of playing – an invaluable role: in social commentary, censure and distraction. His multiple functions included providing a sense of continuity, protecting the dignity of local rulers and of the community as a whole, through the catharsis of humour, in particular.

الأحوال الشخصيّة في القانون الفرنسي وما يقابله في الشريع الإسلامي: غينـيا كوناكري نموذجاً

This paper discusses some of the Islamic virtues, the virtues of Islam and Muslims over other religions, heavenly and non-celestial, in the most important subjects of life, namely the social issues of marriage or marriage and its related matters. The good mind does not live happy without its solution, The women are happy only with the pair, and the creation and good cohabitation, so no sex is dispensed with the other not by participation, there is no proper way to do so except by marriage, and to choose French law as a case very import, because its source of Islamic law, the comparison between them is the most appropriate, and to make the state of Guinea Conakry a study, because it is a subsidiary or colony by French, and on the other side because it is among the Islamic countries, and the research aims to highlight the aesthetics of Islam, and the authenticity of authenticity that the Lord of the world, and French law in accordance with Islamic law in many of social issues, and that the state of Guinea Conakry follows the Islamic Sharia in many provisions of marriage, and the researcher has adopted the method of inductive and analytical and comparative, and the researcher's suggestions that the people of language are interested in translating the laws of the situation; because most or most of the Islamic law, balance and between the good and bad.

Towards an understanding of compassion from an Islamic perspective.

To explore the concept of compassion as represented in Islamic virtues and how it influences the practice of nurses. Islam is one of the world's major religions. Yet, an Islamic perspective of compassion is not well understood in the Western nursing literature. Current understandings of compassion are largely drawn from a Western or Buddhist perspective. Discursive paper. This is a review of literature and Islamic texts on the presence, meaning and practices of compassion that are relevant to our understanding of compassion in the contemporary nursing practice. A compassionate Muslim nurse is a person who gives without asking for something in return, a person who cares without conditions and a person who seeks to achieve the happiness of others. Therefore, Islam, like many other religions, endorses compassionate care in all aspects, and this is particularly emphasised in nurses. This paper also provides an insight into how a Muslim patient perceives different experiences of health and illness, supported by quotes from the Islamic contextual heritage, and how a nurse within this culture is expected to behave.